Psalms 112:5

Psa 112:5 A good man sheweth favour, and lendeth: he will guide his affairs with discretion.

Ver. 5. A good man showeth favour, and lendeth] A public spirited man, Rom 5:7, maketh his moderation to be known to all men, Php 4:5, and lendeth, looking for nothing again, Luk 6:35. Thence it is that to him light ariseth in darkness; the merciful shall have mercy, Mat 5:7. Some render it, Bene viro qui miseratur, Well is the man, or, Well will it be with the man, that pitieth and lendeth. The Hebrew hath it, that is pitying and lending, ever in such actions.

He will guide his affairs with discretion] Heb. with judgment; neither illiberal nor prodigal; not withered handed when he should give, nor yet stretching beyond the staple; for that were to spoil all. Tremellius rendereth it, Moderatur res suas, ex officio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5. (Psa 112:5) Happy the man shelving favour and lending; he shall sustain his affairs by justice. The first word in Hebrew, which means good, is here descrip- tive not of character but of condition, and denotes good fortune. It is used in the same sense by Isaiah (Isa 3:10) and Jeremiah (Jer 44:17). The common version (a good man) is forbidden by the Hebrew collocation. Lending, not as a financial or commercial operation, but as an act of charity, lending to the poor. The verb in the last clause strictly means to provide for or sustain, especially with food. It is here applied to the control and management of all one's interests. Affairs, literally words, but in the wider sense of that which words denote, namely things, affairs, in which sense it is sometimes applied to causes or suits at law. The last word is commonly translated judgment, not in the sense of discretion, given in the English versions, but in that of practical justice, righteous conduct. He shall best secure his own interests by treating those of others justly and generously.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He showeth what is the fruit of mercy to lend freely; and not for gain; and so to measure his doings that he may be able to help where need requireth, and not to bestow all on himself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

5 A good man This is the commonly received interpretation of the passage. I am disposed, however, to prefer another, That it shall be well with those who are gracious and communicative; because this is more in accordance with the purport of the prophet’s language. It is his intention to show how greatly the ungodly are deceived, when they aspire after happiness by nefarious and unlawful practices; seeing that the favor of God is the source and cause of all good things. Hence it becomes necessary to supply the relative who. He proceeds, therefore, to put us on our guard as to the deception which those practice upon themselves, who hasten to enrich themselves by sordid parsimony and oppressive extortion; inasmuch as the faithful, by their clemency and kindness, open up a channel, through which the favor of God flows to them: for the term טוב, tob, though in the masculine gender, signifying good, is often taken as if it were neuter, to denote that which is good. He puts lending as if it were the fruit of mercy; for the usurer also lends, but it is that, under the false pretense of assisting the distressed, he may plunder them. It is, then, the truly liberal, who, from compassion, and not with the design of ensnaring the poor, grant relief to them, that God makes prosperous. The term דבים, debarim, in the end of the verse, signifies words; but, along with David Kimchi, the most correct expositor among the Rabbins, I take it to mean affairs. Words is a very tame translation, not to say, that, if this had been the prophet’s intention, he would have expressed himself in more simple terms. The translation which I have given is the proper one, that the righteous will manage their affairs with prudence and discernment; so that, in their domestic affairs, they will neither be too lavish nor sordidly parsimonious; but, in every thing, they will study to combine frugality with economy, without giving way to luxury. And, in all their mercantile transactions; they will always be guided by the principles of equity and morality.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) A good man.—Rather, happy is the man who gives and lends, good being here not used in a moral sense, but meaning prosperous.

He will guide . . .—Rather, he will gain his cause: in (the) judgment. So apparently the LXX. and Vulg. Others, “he will sustain his affairs by justice.” The verb primarily means “to measure,” but in the conjugation here used has the sense of “sustains.” (See Gen_45:11; Gen_47:12; Gen_1:21, where the Authorised Version has “nourish.”) The meaning is confirmed by the parallelism of the next verse.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. A good man sheweth favour] Well is it with the man that dealeth graciously. The A.V. is ungrammatical, and misses the connexion with the preceding verse. Cp. Psa_37:21; Psa_37:26.

he will guide his affairs with discretion] Or, who manages his affairs with rectitude (Heb. judgement). So Symm., οἰκονομῶν τὰ πράγματα αὐτοῦ μετὰ κρίσεως. He takes care to injure no one in the conduct of his business. Cp. Psa_111:7. R.V. and most commentators render, he shall maintain his cause in judgement. But the thought thus introduced is incongruous. Why should the just and liberal man be brought into court at all?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

A good man showeth favour, and lendeth,.... Without usury, hoping for nothing again: he pities those that labour under difficulties, for want of a little money; and he generously lends it till they are able to pay him again; which oftentimes is of as much service as if it was given; see Psa 37:21. A good man is not only a man that has the good work of grace in him, and is ready to every good work; but one that is munificent, bountiful, and liberal; in which sense the word is used in Rom 5:7 and so in Latin writers (n).

He will guide his affairs with discretion; his civil and domestic affairs: he will act the part of a good economist; so that he may be able to support his family with credit and reputation, and have something to give to the relief of those in want. Some restrain this to his acts of charity. He lends to some, and gives to others: he takes care that they to whom he gives are proper objects of charity; he gives to persons seasonably, and in proportion to his own ability and their wants. It may be rendered, "he shall guide his words with judgment" (o); take care of what he says, and before whom; and that it be at a proper time and place; and especially when speaking of spiritual and religious things.

(n) "Bonus est hic homo", Plauti Poenulus, Act. 5. Sc. 4. v. 42. "Vellet bonus atque benignus", Horat. Satyr. I. 1. Sat. 2. v. 51. "Piso bonus", Juvenal. Sat. 5. v. 109. (o) "verba sua in, vel cum, judicio", Pagninus, Montanus, Musculus, Cocceius, Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A good man showeth favor - He has the means to show favor to others, or to promote their welfare, and he is disposed to do this. It is the characteristic of a good man - of a heart that is truly pious - to do good to others; to promote their welfare here, and to assist them in their endeavor to secure happiness in the world to come.

And lendeth - The original word here - לוה lâvâh - means to join oneself to anyone; to cleave to him; then, to form the union which is constituted between debtor and creditor, borrower and lender. Here it is used in the latter sense, and it means that a good man will accommodate another - a neighbor - with money, or with articles to be used temporarily and returned again. A man who always “borrows” is not a desirable neighbor; but a man who never lends - who is never willing to accommodate - is a neighbor that no one would wish to live near - a crooked, perverse, bad man. True religion will always dispose a man to do acts of kindness in any and every way possible.

He will guide his affairs - The word used here means literally to hold, contain; to hold up, or sustain; to nourish, to furnish the means of living. Gen 45:11; Gen 47:12; Gen 50:21. Here it means that he would uphold or manage his business.

With discretion - Margin, “judgment;” so the Hebrew. He would do it prudently, sensibly, economically, wisely. This is, or should be, one of the characteristics of a good man. Religion prompts to this; religion will aid a man in doing this; religion will tend to check everything of a contrary nature. A man who neglects his “affairs,” who pays no attention to his business, who is indifferent whether he is successful or fails, is a man who gives “just so evidence” that he is a stranger to true religion.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Showeth favour, and lendeth; giveth freely to some, and kindly lendeth to others, according to the variety of their conditions.

Guide his affairs; maintain and manage his estate or domestic affairs.

With discretion, Heb. with judgment; so as is fit and meet, and as God requires, not getting his estate unjustly, nor casting it away prodigally or wickedly, nor yet withholding it uncharitably from such as need it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 5. A good man sheweth favour, and lendeth. Having passed beyond stern integrity into open handed benevolence he looks kindly upon all around him, and finding himself in circumstances which enable him to spare a little of his wealth he lends judiciously where a loan will be of permanent service. Providence has made him able to lend, and grace makes him willing to lend. He is not a borrower, for God has lifted him above that necessity; neither is he a hoarder, for his new nature saves him from that temptation; but he wisely uses the talents committed to him.

He will guide his affairs with discretion. Those who neglect their worldly business must not plead religion as an excuse, for when a man is truly upright he exercises great care in managing his accounts, in order that he may remain so. It is sometimes hard to distinguish between indiscretion and dishonesty; carelessness in business may become almost as great an evil to others as actual knavery; a good man should not only be upright, but he should be so discreet that no one may have the slightest reason to suspect him of being otherwise. When the righteous man lends he exercises prudence, not risking his all, for fear he should not be able to lend again, and not lending so very little that the loan is of no service. He drives his affairs, and does not allow them to drive him; his accounts are straight and clear, his plans are wisely laid, and his modes of operation carefully selected. He is prudent, thrifty, economical, sensible, judicious, discreet. Men call him a fool for his religion, but they do not find him so when they come to deal with him. "The beginning of wisdom" has made him wise, the guidance of heaven has taught him to guide his affairs, and with half an eye one can see that he is a man of sound sense. Such persons greatly commend godliness. Alas, some professedly good men act as if they had taken leave of their senses; this is not religion, but stupidity. True religion is sanctified common sense. Attention to the things of heaven does not necessitate the neglect of the affairs of earth; on the contrary, he who has learned how to transact business with God ought to be best able to do business with men. The children of this world often are in their generation wiser than the children of light, but there is no reason why this proverb should continue to be true.

Ver. 5. A good man sheweth favour, etc. Consider that power to do good is a dangerous ability, unless we use it. Remember that it is God who giveth wealth, and that he expects some answerable return of it. Live not in such an inhuman manner as if Nabal and Judas were come again into the world. Think frequently and warmly of the love of God and Jesus to you. You will not deny your crumbs to the miserable, when you thankfully call to mind that Christ gave for you his very flesh and blood. Consider as one great end of poverty is patience, so one great end of wealth is charity. Think how honourable it is to make a present to the great King of the world; and what a condescension it is in his all sufficiency to do that good by us, which he could so abundantly do without us. Thomas Tenison, 1636-1715.

Ver. 5. Lendeth. The original word here, hwl, lavah, means to join oneself to any one; to cleave to him; then to form the union which is constituted between debtor and creditor, borrower and lender. Here it is used in the latter sense, and it means that a good man will accommodate anothera neighbourwith money, or with articles to be used temporarily and returned again. A man who always borrows is not a desirable neighbour; but a man who never lendswho never is willing to accommodateis a neighbour that no one would wish to live neara crooked, perverse, bad man. True religion will always dispose a man to do acts of kindness in any and every way possible. Albert Barnes.

Ver. 5. Charity though it springs in the heart should be guided by the head, that it may spread itself abroad to the best advantage.

He will guide his affairs with discretion, and no affairs are so properly the good man's own as the dispensation and stewardship of those blessings which God has entrusted him with, for "it is required in stewards that a man be found faithful." Michael Cox, 1748.

Ver. 5. He will guide his affairs with discretion. Just as a steward, servant, or agent in any secular concern has to feel that his mind is his master's, as well as his hands, and that his attention, thought, tact, and talent, should be vigorously and faithfully given to the interests of his employer; so the Christian stewardship of money, demands on the part of God's servant, in respect to every form of its use and disposal, the exercise of reflection; a reference to conscience; the recollection of responsibility to God; attention to the appeals of humanity as addressed to the ear of justice and love. Everything is to be weighed as in the balance of the sanctuary; a decision formed; and then energy, skill, schemes, and plans wisely constructed, prudential limitations or beneficent liberality as may seem best. Spending, saving, giving, or lending, all being done so as best to meet what may be felt to be the Master's will, and what may best evince at once the wisdom and the fidelity of his servant. Thomas Binney, in "Money: a Popular Exposition in Rough Notes, " 1865.

Ver. 5. Discretion. There is a story, concerning divers ancient Fathers, that they came to St. Anthony, enquiring of him, what virtue did by a direct line lead to perfection, that so a man might shun the snares of Satan. He bade every one of them speak his opinion; one said, watching and sobriety; another said, fasting and discipline; a third said, humble prayer; a fourth said, poverty and obedience; and another, piety and works of mercy; but when every one had spoken his mind, his answer was, That all these were excellent graces indeed, but discretion was the chief of them all. And so beyond doubt it is; being the very Auriga virtutum, the guide of all virtuous and religious actions, the moderator and orderer of all the affections; for whatsoever is done with it is virtue, and what without it is vice. An ounce of discretion is said to be worth a pound of learning. As zeal without knowledge is blind, so knowledge without discretion is lame, like a sword in a madman's hand, able to do much, apt to do nothing. Tolle hanc et virtus vitium erit. He that will fast must fast with discretion, he must so mortify that he does not kill his flesh; he that gives alms to the poor, must do it with discretion, Omni petenti non omnia petenti to every one that doth ask, but not everything that he doth ask; so likewise pray with discretion, observing place and time; place, lest he be reputed a hypocrite; time, lest he be accounted a heretic. Thus it is that discretion is to be made the guide of all religious performances. Quoted by John Spencer, 1658.

Ver. 5.

1. A good man is benevolent, but a benevolent man is not always good.

2. A good man is prudent, but a prudent man is not always a good man. There must first be goodness and then its fruits. "Make the tree good, "etc. G.R.

Ver. 5. "Lending."

1. It is to be done.

2. It is to be done as a favour; borrowing is seeking alms.

3. It should be done very discreetly. Add to this a homily on borrowing and repaying.

Psalms 112:6*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

5. He will guide his affairs with discretion—He will sustain his matters in judgment. The word “discretion,” here, is commonly taken for judgment, in the judicial sense, and seems to denote that the plans and purposes of the good man, if called up for legal investigation, shall be sustained. They not only pass the ordeal of public opinion but of legal scrutiny. Hence neither law nor moral sentiment shall overthrow them. The thought is continued in the first line of the next verse. See on Pro_10:9; Dan_6:4-5

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A good man showeth favor, and lendeth; rather, well is it with the man that showeth, etc. The verse is exegetical of the latter clause of ver. 4, and shows how the righteous man"s compassion works. It makes him "show favor," or "kindness," to men generally, and "lend" to those who are in necessity. (comp. Psa_37:26; and for the duty of lending to the needy, see Deu_15:8, Deu_15:11) He will guide his affairs with discretion; rather, perhaps, with equity. Scarcely, as Professor Cheyne suggests, "in courts of justice."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lendeth - Gives freely to some, and lends to others according to the variety of their conditions. Affairs - His domestick affairs. Discretion - Not getting his estate unjustly, nor casting it away prodigally, nor yet withholding it from such as need it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Good is the man who is gracious, etc. who is gracious to the poor and lends [to] them, and is not strict, saying, “I cannot afford it,” but [instead] his things, which he needs for himself, in food, drink, and clothing,

he conducts with moderation and with a measure, and he spares his property.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.